Homo hierarchicus: the caste system and its implications by Louis Dumont

By Louis Dumont

Louis Dumont's glossy vintage, the following awarded in an enlarged, revised, and corrected moment variation, concurrently provides that reader with the main cogent assertion at the Indian caste approach and its organizing ideas and a provocative enhance within the comparability of societies at the foundation in their underlying ideologies. Dumont strikes gracefully from the ethnographic facts to the extent of the hierarchical ideology encrusted in old spiritual texts that are printed because the governing perception of the modern caste constitution. On one more aircraft of study, homo hierarchicus is contrasted along with his glossy Western antithesis, homo aequalis.

This version features a long new Preface during which Dumont studies the tutorial dialogue encouraged by means of Homo Hierarchicus and solutions his critics. a brand new Postface, which sketches the theoretical and comparative elements of the idea that of hierarchy, and 3 major Appendixes formerly passed over from the English translation entire this leading edge and influential work.

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If there is anywhere on earth where one can find within an area of a few square miles several different ethnic groups exhibiting distinctly different cultures, then it is in certain regions of the southern Chittagong Hill Tracts. Here, within one and the same mouza, one may find four groups speaking completely different languages, building different types of houses, wearing different clothing, and following different customs and different religions (Buddhism, Hinduism, Christianity and Animism).

Those people of the Chittagong Hill Tracts standing culturally closest to the Lushai are the Pangkhua and the Bawm. Linguistically, the Pangkhua are probably to be grouped with the so-called Old Kuki; ethnographically, however, very little is known about them. By absorbing parts of other tribes, the Bawm came into being during the I 8th C. under the leadership of a "Shendu" aristocracy. ) The aristocratic dynasty which united the Bawm had already died out by the beginning of this century, and the social hierarchy weakened.

Mtu", as the people call themselves, denotes 'men' in general; in otder to set themselves apart from others, "Mru-tsa" ("childten of man") may also be used. They inhabit a relatively closed area in the southern part of the Hili Ttacts, an atea to which, according to theit own tradition, they immigtated from Arakan several hundred years ago. Perhaps more than half of the Mru still live thete today. The Arakan chtonicles mention them as early as the fitst millennium and speak even of a Mru tulet of Atakan.

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